The prediction above alluded to is contained in the closing lines of the "Metamorphoses," of which we give a literal translation below:
"And now I close my work, which not the ire
Of Jove, nor tooth of time, nor sword, nor fire
Shall bring to nought. Come when it will that day
Which o'er the body, not the mind, has sway,
And snatch the remnant of my life away,
My better part above the stars shall soar,
And my renown endure forevermore.
Where'er the Roman arms and arts shall spread
There by the people shall my book be read;
And, if aught true in poet's visions be,
My name and fame have immortality."
CHAPTER XXXVI
MODERN MONSTERS—THE PHOENIX—BASILISK—UNICORN—SALAMANDER
MODERN MONSTERS
There is a set of imaginary beings which seem to have been the successors of the "Gorgons, Hydras, and Chimeras dire" of the old superstitions, and, having no connection with the false gods of Paganism, to have continued to enjoy an existence in the popular belief after Paganism was superseded by Christianity. They are mentioned perhaps by the classical writers, but their chief popularity and currency seem to have been in more modern times. We seek our accounts of them not so much in the poetry of the ancients as in the old natural history books and narrations of travellers. The accounts which we are about to give are taken chiefly from the Penny Cyclopedia.
THE PHOENIX
Ovid tells the story of the Phoenix as follows: "Most beings spring from other individuals; but there is a certain kind which reproduces itself. The Assyrians call it the Phoenix. It does not live on fruit or flowers, but on frankincense and odoriferous gums. When it has lived five hundred years, it builds itself a nest in the branches of an oak, or on the top of a palm tree. In this it collects cinnamon, and spikenard, and myrrh, and of these materials builds a pile on which it deposits itself, and dying, breathes out its last breath amidst odors. From the body of the parent bird, a young Phoenix issues forth, destined to live as long a life as its predecessor. When this has grown up and gained sufficient strength, it lifts its nest from the tree (its own cradle and its parent's sepulchre), and carries it to the city of Heliopolis in Egypt, and deposits it in the temple of the Sun."
Such is the account given by a poet. Now let us see that of a philosophic historian. Tacitus says, "In the consulship of Paulus Fabius (A.D. 34) the miraculous bird known to the world by the name of the Phoenix, after disappearing for a series of ages, revisited Egypt. It was attended in its flight by a group of various birds, all attracted by the novelty, and gazing with wonder at so beautiful an appearance." He then gives an account of the bird, not varying materially from the preceding, but adding some details. "The first care of the young bird as soon as fledged, and able to trust to his wings, is to perform the obsequies of his father. But this duty is not undertaken rashly. He collects a quantity of myrrh, and to try his strength makes frequent excursions with a load on his back. When he has gained sufficient confidence in his own vigor, he takes up the body of his father and flies with it to the altar of the Sun, where he leaves it to be consumed in flames of fragrance." Other writers add a few particulars. The myrrh is compacted in the form of an egg, in which the dead Phoenix is enclosed. From the mouldering flesh of the dead bird a worm springs, and this worm, when grown large, is transformed into a bird. Herodotus DESCRIBES the bird, though he says, "I have not seen it myself, except in a picture. Part of his plumage is gold-colored, and part crimson; and he is for the most part very much like an eagle in outline and bulk."
The first writer who disclaimed a belief in the existence of the Phoenix was Sir Thomas Browne, in his "Vulgar Errors," published in 1646. He was replied to a few years later by Alexander Ross, who says, in answer to the objection of the Phoenix so seldom making his appearance, "His instinct teaches him to keep out of the way of the tyrant of the creation, MAN, for if he were to be got at, some wealthy glutton would surely devour him, though there were no more in the world."
Dryden in one of his early poems has this allusion to the Phoenix:
"So when the new-born Phoenix first is seen,
Her feathered subjects all adore their queen,
And while she makes her progress through the East,
From every grove her numerous train's increased;
Each poet of the air her glory sings,
And round him the pleased audience clap their wings."
Milton, in "Paradise Lost," Book V., compares the angel Raphael descending to earth to a Phoenix:
"… Down thither, prone in flight
He speeds, and through the vast ethereal sky
Sails between worlds and worlds, with steady wing,
Now on the polar winds, then with quick fan
Winnows the buxom air; till within soar
Of towering eagles, to all the fowls he seems
A Phoenix, gazed by all; as that sole bird
When, to enshrine his relics in the sun's
Bright temple, to Egyptian Thebes he flies."
THE COCKATRICE, OR BASILISK
This animal was called the king of the serpents. In confirmation of his royalty, he was said to be endowed with a crest, or comb upon the head, constituting a crown. He was supposed to be produced from the egg of a cock hatched under toads or serpents. There were several species of this animal. One species burned up whatever they approached; a second were a kind of wandering Medusa's heads, and their look caused an instant horror which was immediately followed by death. In Shakspeare's play of "Richard the Third," Lady Anne, in answer to Richard's compliment on her eyes, says, "Would they were basilisk's, to strike thee dead!"
The basilisks were called kings of serpents because all other serpents and snakes, behaving like good subjects, and wisely not wishing to be burned up or struck dead, fled the moment they heard the distant hiss of their king, although they might be in full feed upon the most delicious prey, leaving the sole enjoyment of the banquet to the royal monster.
The Roman naturalist Pliny thus describes him: "He does not impel his body, like other serpents, by a multiplied flexion, but advances lofty and upright. He kills the shrubs, not only by contact, but by breathing on them, and splits the rocks, such power of evil is there in him." It was formerly believed that if killed by a spear from on horseback the power of the poison conducted through the weapon killed not only the rider, but the horse also. To this Lucan alludes in these lines:
"What though the Moor the basilisk hath slain,
And pinned him lifeless to the sandy plain,
Up through the spear the subtle venom flies,
The hand imbibes it, and the victor dies."
Such a prodigy was not likely to be passed over in the legends of the saints. Accordingly we find it recorded that a certain holy man, going to a fountain in the desert, suddenly beheld a basilisk. He immediately raised his eyes to heaven, and with a pious appeal to the Deity laid the monster dead at his feet.
These wonderful powers of the basilisk are attested by a host of learned persons, such as Galen, Avicenna, Scaliger, and others. Occasionally one would demur to some part of the tale while he admitted the rest. Jonston, a learned physician, sagely remarks, "I would scarcely believe that it kills with its look, for who could have seen it and lived to tell the story?" The worthy sage was not aware that those who went to hunt the basilisk of this sort took with them a mirror, which reflected back the deadly glare upon its author, and by a kind of poetical justice slew the basilisk with his own weapon.
But what was to attack this terrible and unapproachable monster? There is an old
saying that "everything has its enemy"—and the cockatrice quailed before the weasel. The basilisk might look daggers, the weasel cared not, but advanced boldly to the conflict. When bitten, the weasel retired for a moment to eat some rue, which was the only plant the basilisks could not wither, returned with renewed strength and soundness to the charge, and never left the enemy till he was stretched dead on the plain. The monster, too, as if conscious of the irregular way in which he came into the world, was supposed to have a great antipathy to a cock; and well he might, for as soon as he heard the cock crow he expired.
The basilisk was of some use after death. Thus we read that its carcass was suspended in the temple of Apollo, and in private houses, as a sovereign remedy against spiders, and that it was also hung up in the temple of Diana, for which reason no swallow ever dared enter the sacred place.
The reader will, we apprehend, by this time have had enough of absurdities, but still we can imagine his anxiety to know what a cockatrice was like. The following is from Aldrovandus, a celebrated naturalist of the sixteenth century, whose work on natural history, in thirteen folio volumes, contains with much that is valuable a large proportion of fables and inutilities. In particular he is so ample on the subject of the cock and the bull that from his practice, all rambling, gossiping tales of doubtful credibility are called COCK AND BULL STORIES. Aldrovandus, however, deserves our respect and esteem as the founder of a botanic garden, and as a pioneer in the now prevalent custom of making scientific collections for purposes of investigation and research.
Shelley, in his "Ode to Naples," full of the enthusiasm excited by the intelligence of the proclamation of a Constitutional Government at Naples, in 1820, thus uses an allusion to the basilisk:
"What though Cimmerian anarchs dare blaspheme
Freedom and thee? a new Actaeon's error
Shall theirs have been,—devoured by their own hounds!
Be thou like the imperial basilisk,
Killing thy foe with unapparent wounds!
Gaze on oppression, till at that dread risk,
Aghast she pass from the earth's disk.
Fear not, but gaze,—for freemen mightier grow,
And slaves more feeble, gazing on their foe."
THE UNICORN
Pliny, the Roman naturalist, out of whose account of the unicorn most of the modern unicorns have been described and figured, records it as "a very ferocious beast, similar in the rest of its body to a horse, with the head of a deer, the feet of an elephant, the tail of a boar, a deep, bellowing voice, and a single black horn, two cubits in length, standing out in the middle of its forehead." He adds that "it cannot be taken alive;" and some such excuse may have been necessary in those days for not producing the living animal upon the arena of the amphitheatre.
The unicorn seems to have been a sad puzzle to the hunters, who hardly knew how to come at so valuable a piece of game. Some described the horn as movable at the will of the animal, a kind of small sword, in short, with which no hunter who was not exceedingly cunning in fence could have a chance. Others maintained that all the animal's strength lay in its horn, and that when hard pressed in pursuit, it would throw itself from the pinnacle of the highest rocks horn foremost, so as to pitch upon it, and then quietly march off not a whit the worse for its fall.
But it seems they found out how to circumvent the poor unicorn at last. They discovered that it was a great lover of purity and innocence, so they took the field with a young virgin, who was placed in the unsuspecting admirer's way. When the unicorn spied her, he approached with all reverence, couched beside her, and laying his head in her lap, fell asleep. The treacherous virgin then gave a signal, and the hunters made in and captured the simple beast.
Modern zoologists, disgusted as they well may be with such fables as these, disbelieve generally the existence of the unicorn. Yet there are animals bearing on their heads a bony protuberance more or less like a horn, which may have given rise to the story. The rhinoceros horn, as it is called, is such a protuberance, though it does not exceed a few inches in height, and is far from agreeing with the descriptions of the horn of the unicorn. The nearest approach to a horn in the middle of the forehead is exhibited in the bony protuberance on the forehead of the giraffe; but this also is short and blunt, and is not the only horn of the animal, but a third horn, standing in front of the two others. In fine, though it would be presumptuous to deny the existence of a one-horned quadruped other than the rhinoceros, it may be safely stated that the insertion of a long and solid horn in the living forehead of a horse-like or deer-like animal is as near an impossibility as anything can be.
THE SALAMANDER
The following is from the "Life of Benvenuto Cellini," an Italian artist of the sixteenth century, written by himself: "When I was about five years of age, my father, happening to be in a little room in which they had been washing, and where there was a good fire of oak burning, looked into the flames and saw a little animal resembling a lizard, which could live in the hottest part of that element. Instantly perceiving what it was, he called for my sister and me, and after he had shown us the creature, he gave me a box on the ear. I fell a-crying, while he, soothing me with caresses, spoke these words: 'My dear child, I do not give you that blow for any fault you have committed, but that you may recollect that the little creature you see in the fire is a salamander; such a one as never was beheld before to my knowledge.' So saying he embraced me, and gave me some money."
It seems unreasonable to doubt a story of which Signor Cellini was both an eye and ear witness. Add to which the authority of numerous sage philosophers, at the head of whom are Aristotle and Pliny, affirms this power of the salamander. According to them, the animal not only resists fire, but extinguishes it, and when he sees the flame charges it as an enemy which he well knows how to vanquish.
That the skin of an animal which could resist the action of fire should be considered proof against that element is not to be wondered at. We accordingly find that a cloth made of the skin of salamanders (for there really is such an animal, a kind of lizard) was incombustible, and very valuable for wrapping up such articles as were too precious to be intrusted to any other envelopes. These fire-proof cloths were actually produced, said to be made of salamander's wool, though the knowing ones detected that the substance of which they were composed was asbestos, a mineral, which is in fine filaments capable of being woven into a flexible cloth.
The foundation of the above fables is supposed to be the fact that the salamander really does secrete from the pores of his body a milky juice, which when he is irritated is produced in considerable quantity, and would doubtless, for a few moments, defend the body from fire. Then it is a hibernating animal, and in winter retires to some hollow tree or other cavity, where it coils itself up and remains in a torpid state till the spring again calls it forth. It may therefore sometimes be carried with the fuel to the fire, and wake up only time enough to put forth all its faculties for its defence. Its viscous juice would do good service, and all who profess to have seen it, acknowledge that it got out of the fire as fast as its legs could carry it; indeed, too fast for them ever to make prize of one, except in one instance, and in that one the animal's feet and some parts of its body were badly burned.
Dr. Young, in the "Night Thoughts," with more quaintness than good taste, compares the sceptic who can remain unmoved in the contemplation of the starry heavens to a salamander unwarmed in the fire:
"An undevout astronomer is mad!
"O, what a genius must inform the skies!
And is Lorenzo's salamander-heart
Cold and untouched amid these sacred fires?"
CHAPTER XXXVII
EASTERN MYTHOLOGY—ZOROASTER—HINDU MYTHOLOGY—CASTES—BUDDHA— GRAND LAMA
ZOROASTER
Our knowledge of the religion of the ancient Persians is pri
ncipally derived from the Zendavesta, or sacred books of that people. Zoroaster was the founder of their religion, or rather the reformer of the religion which preceded him. The time when he lived is doubtful, but it is certain that his system became the dominant religion of Western Asia from the time of Cyrus (550 B.C.) to the conquest of Persia by Alexander the Great. Under the Macedonian monarchy the doctrines of Zoroaster appear to have been considerably corrupted by the introduction of foreign opinions, but they afterwards recovered their ascendency.
Zoroaster taught the existence of a supreme being, who created two other mighty beings and imparted to them as much of his own nature as seemed good to him. Of these, Ormuzd (called by the Greeks Oromasdes) remained faithful to his creator, and was regarded as the source of all good, while Ahriman (Arimanes) rebelled, and became the author of all evil upon the earth. Ormuzd created man and supplied him with all the materials of happiness; but Ahriman marred this happiness by introducing evil into the world, and creating savage beasts and poisonous reptiles and plants. In consequence of this, evil and good are now mingled together in every part of the world, and the followers of good and evil—the adherents of Ormuzd and Ahriman—carry on incessant war. But this state of things will not last forever. The time will come when the adherents of Ormuzd shall everywhere be victorious, and Ahriman and his followers be consigned to darkness forever.
The religious rites of the ancient Persians were exceedingly simple. They used neither temples, altars, nor statues, and performed their sacrifices on the tops of mountains. They adored fire, light, and the sun as emblems of Ormuzd, the source of all light and purity, but did not regard them as independent deities. The religious rites and ceremonies were regulated by the priests, who were called Magi. The learning of the Magi was connected with astrology and enchantment, in which they were so celebrated that their name was applied to all orders of magicians and enchanters.
Bulfinch's Mythology Page 36
